T H E

ZOISTIC SCIENCE, FREE THOUGHT, SPIRITUALISM, AND THE HARMONIAL PHILOSOPHY.

“ Dawn approaches , E rror is passing away, Men arising shall ha il the day.’’

No. 39. MELBOURNE, NOVEMBER 1st, 1873. PRICE SIXPENCE.

C O N “ T E N T S . rooe.E l e c t r i c i t y . M a g n e t i s m . S p i r i t u a l i s m ............................................................. 610-21J m p r e s o u n t i l W r i t i n g ............................................................................................. 62 '*2P o e t r y — " V i s i o n s q f ' h e S i g h t " ............................................................................. 622A U t t e r f r o m L o n d o n ....................................................... .................................. 622*3T h e A w d i a C o - o p t r a ' i v e S o c i e t y ......................................................................... 623E x p e r i e n c e * i n S p i r i t u a l i s m ................................................................................. 623 4T t t e ' r e r e a s o n s w h y s m » k i m i s i n j u r i o u s ........................................................ 624L e t t e r / m m M r s . E . I I . B r i t t e n ............................................................................ 623U a r m n n i a l P h i l o s o p h y . . . . . .................................................................................... 625-8S p i r i t u a l i s m i n N > w Z e a l a n d ........... ............................................................... 623-10S p i r i t u a l i s m a n d A n t h r o p o l o g y ......................................................... 530-1I t e m * o f N e w s b p t h e M a i l ...................................................................................... 631-2O n t h e I ' l a n c h e t t e ................. ........................................................................ ................ M2l ) r . H i t c h m u n o n S p i r i t u a l i s m .............................................................................. 63-T h e s p i r i t o f P r a y e r ............................................................................................ 63.

S o m k very astute critics suppose they are putting an extinguisher on Spiritualism^ by asserting that its phe­nomena are merely the result of electricity or magne­tism. But what is electricity ? And what is magne­tism ? The subtle element electricity is not confined in its operations to inanimate nature. I t not only passes from cloud to cloud, and to attractive objects upon the earth, but in its unbridled career it strikes down animals and men. And when artificially produced, it is capable not only of speeding from point to point upon its me­tallic conductors, but it is proved to bo useful in restor­ing the magnetic equilibrium of the human system. In like manner, animal-magnetism, communicated from one human subject to another, has resulted in great advan­tage as a curative agent. These facts indicate that some relationship exists between these two natural forces,—magnetism being, perhaps, the more refined of the two, and elevated, as it were, to a superior plane of operation, in close connection with the meniality of the animal subject. Experiment may yet show that elec­tricity and magnetism are more nearly identical than has thus far been clearly demonstrated.

Both of these, however, seem to be material in their character ; and possibly some element or elements more subtle still, yet to be discovered, may exist as media between us and pure spirit, by means of which intelli­gence is transmitted to us from the invisible world, ^'eso are subjects for future investigation and experi­ment, and we earnestly invite the assistance of scientists of every land in the elucidation of these all pervading laws of matter and mind. There is no monopoly on the part of the Spiritualists. All that is essential to the experiments is the patience and-fairness bestowed upon other investigations. Let no one assume that these things are improper for experiments—that we are tempting Providence, or meddling with forbidden know­

ledge. As well might we circumscribe the astronomer’s work, and put limits to his starry researches, forbidding h'.m to hypothesize on nebula;, or the position of our solar system in the realms of space. As well might wo denounce Dartviu for his investigations into natural selection and the origin of species. In taking such a position wo .would only place ourselves in the same category with the persecutors of Galileo ; and in ridi­culing the experiments of Spiritualists—for they are little else yet—men only place themselves beside those who, less than seventy years ago, stood upon the bank of the Hudson river, and jeored at Fulton as he launched his experimental steamboat. The man of science, espe­cially, stultifies himself when he turns aside to ridicule or condemn others for pursuing their researches in novel fields of investigation. He is the last one that should be intolerant—and intolerance takes many forms besides that of roasting its victims ! And why intolerant at all, or even impatient with those who announce this new power of spirit communication, more than with the as­tronomer, who the other day announced the discovery of tho ninth planet ? Spiritualists are not responsible for the fact—if it be a fact—any more than that astro­nomer was for the existence of the planet; or than Andrew Jackson Davis was in foretelling the discovery of the planet twenty-seven years ago. I t may suit some high and mighty philosophers of this latter day to “ pooh-pooh !” Spiritualism h e r e ; but what will they say and do should they find on the other t id e many names revered by them, engaged in this very work of experi­menting upon and developing its uses—lamenting the loss of opportunity of doing so in the world they have left behind ? Perhaps these latter-day philosophers will then bo content to “ hold the candle," while those grander minds are pursuiug their investigations!

Thirty years ago the enlightened Christian world, of all classes, witnessed the wonders of the magnetisor, and speculated upon the phenomena of his exhibitions, with no qualms of conscience, and with no misgivings as to the source of his power. There are, doubtless, thou­sands of persons living at the present time who have a clear recollection of those public exhibitions of mesme­rism and clairvoyance. An attempt was made later to systematise the facts and phenomena, under the name ol Biology, with a view to enabling its adheieuts to

5 2 0 T £ E HARBINGER OF LIGHT\

forecast,certain results from given causes. This was not entirely successful, however, as the conditions of those operated upon were sometimes unfavourable. Usually, a few passes from a powerful magnetiser closed the eyes of the subject, and threw him into a state re­sembling sleep ; a few more produced rigidity of limbsl and a simulation of death. With a few backward passes the suppleness of the muscles was restored, and the subject opened his eyes, as if awakening from sleep. In some of. the more remarkable cases—for there was a wide difference in the capacity of individuals for deve­lopment, and also a difference in the power of the operators—the clairvoyant, when restored to a norma] state, gave vivid and glowing descriptions of his expe­rience while mesmerised,—beautiful scenery, delightful music, and interesting people, whether in the body or out of it was not clear. Others, while their eyes were closed and securely bandaged, told the time by a watch set for the purpose of testing them ; read bank-notes concealed in pocket-books ; Btated the contents of a purse of mixed money; described the interior of dwel­lings at a distance of miles; besides other marvellous and inexplicable fonts. A few years ago theso exhibi­tions were so common that no ono need be ignorant of them.

But gradually theso were succeeded by new phases of phenomena—different, yet evidently kindred in charac­ter. In the lower forms of mesmeric manifestations the biologized subject sometimes displayed feats of great physical strength—lifting immense weights, breaking ropes and chains, &c., such as were impossible to him in liis normal condition. In like manner, the earlior forms of the new manifestations were of a material kind, such as the moving of tables and other substantial objects, accompanied by various distinctive sounds. Unlike the mesmeric phase, these now manifestations were fre­quently made without the assistance of human hands indicating a step progressive. Very soon something similar to the clairvoyance of mesmerism was developed. But the visions of the magnetised subject were generally vague and unsatisfactory, and productive of littlo that could be utilised for the education and cultivation of the race. To some extent this was truo of the new manifes­tations also ; but in time a better class of phenomena resulted, and the spiritual trance became the fountain of grand and marvellous enunciations, producing lectures and essays of considerable intellectual vigour, and even volumes of scientific, religious, and philosophical matter of no mean order.

I t may be well here to call attention to some facts that should not be overlooked, or left out of our calcu­lations. More than a century ago, the world saw (with its usual indifforence) the rise of three very remarkable men—F r a n k l i n , M e s m e b , and S w e d e n b o e q — who, in their widely separate spheres, broke ground in three new fields of thought—E lectric ity , M agnetism, and Spi­ritualism . During a hundred years- their disciples

. laboured apart from each other, and their doctrines made but slow progress in the minds of men. But while there was little external connexion between them, there

i wasa seeret affinity; and the reading, study, and ob- servation of isolated individuals; or small coterids, was

gradually- extending their fields, widening their circles of influence, and accumulating stores of knowledge and experimental data, destined in time to exercise a most f powerful and beneficent effect upon the world's historyand moral status. About a quarter of a century ago_almost simultaneously—a new impulse* was communi­cated to these three branches of science, for as such wo presume to class them. The application of electricity to telegraphy and other important uses, and the diffusion of the principles and practice of magnetism, were con­temporaneous with the earlier recognised phenomena of modern Spiritualism.

To those who are in the habit of analogical reasoning, there must be great significance in the facts just enun­ciated. T hese things natu rally connect themselves toge­ther, both in their earlier inception and in their later development, as p a rts o f one. g rea t work, the entirety of which is probably not yet fully made known. Electri­city, Magnetism, Spiritualism—in what relation do they stand to each other? Are the scientists of our day prepared to treat this question with their usual candour ? —or do they prefer to ignore the phenomena witnessed by thousands of their fellow-men and women, of all classes of mind, and especially of that class which does not accept of anything upon blind faith or authoritative dicta, but holds it wiser to “ prove all things, and hold fast that which is good ?"

Tho close relationship of electricity and magnetism with spiritualism is not only admitted here, but we claim that, on this very ground, they should not be separated by men of science, but should conjointly engage their earnest attention and scrutiny. Nay, more: Wo be­lieve that the laws of electricity nro yet far from being understood, and that those laws can never be fully un­folded but by being investigated in connection with mag­netism and spiritualism. AVe believe, also, that it will bo greatly to the benefit of spiritualism if men of intelli­gence and scientific attainments will take hold of tho subject in thegenuino love of truth and fair dealing, for which they, more than some others, are proverbial. Phrenology—which has for many years past been ta'/ooed by tho learned as empirical—has recently received won­derful confirmation and large accession of light and illustration from tho experiments of an eminent Scotch Professor.* May wo not reasonably hope for greater things yet to be revealed by Spiritualism, if the learning of our enlightened ago can be brought to bear upon it?

As regards Electricity, the question is not yet settled as to what i t is,—whether of itself a force or power, a fluid, two fluids, or merely a motion. Its power is probably greater than any explosive compound yet in­vented by man, and the time may come when the blasting of rocks, the blowing up of sunken vessels, &c., may be more effectively accomplished by electricity than by gunpowder, dynamite, or nitro-glycerine. The question that will naturally rise to the mind is, will it not be too dangerous and difficult of control? But have we not bridled and harnesBGd the electrical Btecd, and put him to do the mail-carryibg of thought ? Hav0 we not spanned the continents and the ocean beds—

* Df.'Fefneri who some time ago succeeded’ Dr. Guy in the ohair of Forenaio Medicine in King’s College;: London;

T H E H A R B I N G E R O F L I G H T . 5 2 1

girdled the earth, in fact—with railways for the light­ning, divorcing it from its accompanying thunder, and depriving it of its element of danger? Intelligent action cannot, however, be predicated of electricity; in its manifestation it is a mere blind force.

Magnetism, on the contrary, partakes somewhat of intelligent and reasoning activity. Those under its influence see, hear, smell, taste and touch—generally with senses not their own, but those of the operator. In some instances the latter manipulates his subjects, as the player performs upon a musical instrument. By turns his puppet sighs, or groans, laughs, or weeps, espressos fear or delight, pleasure or disgust. But there has resulted a wider range of phenomena, called inde­pendent clairvoyance, wherein the will of the subject is not so completely under the operator’s control, or de­pendent upon his senses and impulses. In this state descriptions are given of things seen and heard, of which the magnetiscr is not cognizant. While the corpus is quiescent, tho m ens makes discursive visits to other scenes, and frequently gives test reports of its experience. Now, it is not claimed that magnetism itself can perform the office of a guide, or be a substitute for eyes and ears. It is not unreasonable, therelore, to suppose that the mind of tho subject is (while in the magnetic trance) placed cii rap p ort with intelligences not in the body, who assume its direction, leading it whither they will, while his sp ir itu a l senses become cognizant of things to which the natu ral senses are closed. As a logical con­clusion, this is capable of great elaboration and confirma­tion, from the record of mesmeric experience ; but our space will not admit of it. At present we must content ourselves with stating what appears to us the inevitable conclusion from this brief glance at the history and facts of the case; viz , that the developments of elec­tricity and magnetism ol tho quarter of a century just past were traditional preludes to the advent of a greater and higher than either,— that is, Spiritualism. That this has reached perfection, or is to be recognised as a finality, none of its adherents would bo so rash as to assume. The very term Progressive Spiritualism imply that it contains the elements of change, the instinctive impulses of advancement. Its principles and doctrines are yet in a chaotic state, but are, perhaps, destined to evolve more light in social, scientific, and religious fields of thought, than all the conservative systems that have been handed down to us from lime immemoiial.

IMPRESSION AL WRITING,R eceived 12t ii J une, 1873.

The practical outcome of any religious system is all that is valuable—no matter whether it is. Spiritualism, Roman Catholicism, Mahomedauism, or any other system under the sun. Practice is the only certain aign of true sincerity, the loudest proclamations are destitute of any power when practice is absent, it is this toost important fact that we wish to impress upou youto-night.

When a movement is first initiated it is generally sup­ported and propagated by a few who are in real earnest, "'h° work, and reflect upon the wisest means to be adopted for the spread of their views and opinions. Nothing stands in the way of progress—that, is, nothing that can be done on their part is left undone. Opposi­tion they will, and must meet,- in fact it is opposition

that gives life and vigor to their efforts. I f you look back over history you will find that what we say is cor­rect, has been the experience of almost every movement of which we have any record, they have grown and extended their proportions by consistent practice acn dHt the sternest opposition Now why is it that these once flourishing systems are at the' present day languishing and ready to die—why— Because their adherents fail to practice the particular tenets of their system. They belong to certain isms by name only, they are virtually dead. The life and growth of their pecu­liar ism depending upon a paid priesthood, who do the work more for a respectable livelihood than for a love of the truth and the race which it concerns. Now there must bo some cause for this widespread indifference and dearth amongst tho various religious beliefs of the pre­sent day, and we think it requires very little penetration to find out where the cause lies . Men cannot lic e upon the husks of the past—Immortal, progressive beings cannot subsist and grow on the lifeless form of a system, once vitalized by the practice of earnest, active beings, but which now through lack of proper sustenance fails and expires. No, the living of the present require fresh food to fill the hungering soul, and iresh water to quench the thirsting spirit—that J o o d and that water aro not to be found in tho religious beliefs and theories of the present day, they fed tho pnst, but are barren for the present—hence the odherents of a lifeless system canuot bear fruit, and is it not so ? The thousands who are nominally connected with these isms are daily ignoring tho very foundational principles of their faith—the world begins to see it and is becoming weary of soulless heartless beliefs and creeds. There is in short a uni­versal spiritual stagnation, and it all arises from the one cause, viz :— T he racé has got ahcatl o f its b e l i e f and require something higher and better than what it believes—knowing and feeling this, it is now groping and longing for some fresh life-giving, spiritual food, that will yield them the satisfaction their souls demand, and enable them to rise above the weary slough of spiritual indifference in which they have so long been dragging a half-and-half existence. So much for the effect and cause of the prevailing indifference amongst the various religious beliefs of thé day, “ tho salt has lost its savor,” and the consequence is there is no fruit— no practice. Let us now see how it applies to yourselves and all who believe in the spiritual philosophy. P ractice , we again assert, is the only value that sentiment or. opinion can possess, no matter to what belief applied.

There are many who call themselves spiritualists, but they are ouly so by name and not by practice, conse­quently they are among the dead, still, lifeless, followers of a sublime cause—they feel not its life-giving, elevat- iug power, else it would be manifest in their lives, by daily growing out of selfishness into large-hearted uni­versal charity.

We are pleased, however, to say, that the number of such is not lame ; but the wonder is, that there should be so many, Was there ever such a belief offered to the race before—so sublime in its proportions, all-ein- bracing in its philosophy, God-like in its love. Tho smallest heart and narrowest mind are equally the sub­ject of its benign influence—the very dregs of the race are the objects of its tenderest care, and will yet be raised, though perhaps ages may elapse, to a heaven of perfect peace and joy. To a true Spiritualist the great by earthly distinction are no more than the beggar in ra,r8—nothing in the wide world external to the trae man can raise a barrier of distinct ion between the Great Father's children. The practical Spiritualist will let the feelings of a large heart go forth iu kindliest sympathy to every one irrespective of rank, station, or grade, and will ever count it a privilege to be able to perform a deed of mercy and love to even the meanest representa­tive of the race. Practice your Spiritualism or it will do you no good; let men see its power in your good deeds, and happy faces, and your cause will prosper. I f the love of the spheres, which is pure and unselfish, characterise your lives, men will be compelled to enquire into your belief, the good fruit will attract them, and they will examine and endeavor to trace the source qf the life-giving spring—Good actions, my friends, are the

5 2 2 T H E H A R B I N G E R O F L I G H T .

mightiest lovers in God’s universe for rescuing and elevating the race. Sentiments, opinions, loftv concep­tions, are all valueless in the absence of good deeds— the heaven approved plan of salvation is, active benevo­lence. Take care that your belief Hoes not become a lifeless, worthless thing ; live every day of your lives in the consciousness of a present eternity. Let the con­viction sink deep into your souls, that apart from a love practical in daily life, heaven is impossible, in fact any other heaven to the noble soul would be unwelcome. There is no such place in God's boundless universe as a heaven for the indolent and selfish.

Di ­v i s i o n s OF THE NIGHT.

Only in visions of the night.Thy form I see

Only in dreams thy glances bright,Beam fond on me.

I start, I wake, while in my ear Thy lingering accents float,

And doth a real voice appear,As full of meaning soft and clear,

Those tones invade the silence drear With well remembered note.

Not in the busy hours of day,Thou contest to me,

Not in the throng of life’s array,Thy form I see.

But oh ! when darkness calm and still Doth hold her wonted reign,

Thou dost my yearning vision fill,All radiant, freed from earthly ill,

And vanished hopo and joyous thrill Flutters mv soul again.

Thou eomest to me Spirit bright,Serenely fair,

In the dim watches of the night When earthly care,

Weighs down mine eyes with tearful gloom, But yet forbids me rest,

A sudden radiance fills the room,A glorious form of heavenly bloom,

Points me beyond the narrow tumb,To regions of the blest.

HOME.

Home’s not merely four square walls, Though with pictures hung, and gilded;

Homo is where affection calls,Filled with shrines the world has buildod.

Home—Go watch the faithful'dovo,Sailing 'neath the heavens above us—

Home is where there's one to love Home is where there’s one to love us!

Home's not merely roof and room—It needs something to endear it;

Homo is where the heart can bloom,Where there's some kiud lip to cheer it!

What is home with none to meet,None to welcome, none to greet us?

Home is sweet, and only sweet,When there’s one we love to meet u s!

“ AN EVENING AT HOME OF THE SPIRITUAL­ISTS AND THEIR FRIENDS,” AT SANDHURST.

The second of the above entertainments was held on Thursday evening the 23rd. October, in the Rifles Orderly Room, which was profusely and tastefully decorated with flags, boughs, and flowe-s, for the occasion, and wuh the gay dresses of the ladies really presented a very lively appearance. There were nearly 800 persons present, among whom we noticed his Worship the Mayor, Councillor Bavne, and many of our most influential citizens. Castlemaine was duly

represented by Miss Finlason. The ladies mustered in force, and gnvo a charm to the proceedings of tlm evening, which will not be soon forgotten °by those who were present. Messrs. Marshall, Long, Kennedy Stevens, and Wright, sang several songs with their usual ability, and Mr, Donovan recited “The Bells" Mr. Scott acted as M. C., and receivod with Finster’s Band a vote of thanks at the close, for the efficientmanner in which he discharged tho duties of his officeDancing was kept up with great spirit until about two o’clock on Friday morning, tho proceedings being brought to a close by tho company singing “ Auld Lang Syne.” and “ God save the Queen.” During thoevening tho non-dancers had an opportunity of iiispect- ing tho portraits of .lohn and Katie King, an album full of Spirit-photographs, direct-writing, and other things obtained by tho Energetic Circle at some of their seances, under test conditions. The whole pro- ceedings gave tho greatest satisfaction to all present, and a thoroughly enjoyable e'vening was spent. Mr. M’Leod was the Caterer, and received a vote of thanks at the close.

COMMUNICATED. Sandhurst, 21th. October, 1873.

3To dLomcspondcnis.Communications f o r in sertion in th is Jo u rn a l should be

p la in ly written, an d as concise as possible.

A LETTER FROM LONDON.

L onoon, August 2Stit, 1873.D kah I I aiuiingeii. —According to promise I send

you notes of the movement here in England. Although your readers may bo woll posted up by perusal of “ 'l'he Sp iritu alist, “ T he M edium ," mid other journals devoted to the cause, some jotiings from an old Australian may not bo unacceptable. I liavo been making tho most of my time in London among tho mediums and at tho meetings. All are pleased and encouraged by your progress in Victoria, which I had an opportunity of narrating from tho platform at tho Sunday service, Cavendish rooms. These meetings aro well attended. The service is devotional, hymns being sung, and tho Bible read. The admirable orations of Dr. Sexton are listened to with intense interest. Ho is a talentod lecturer, being M.A. M.D. L .L.D , &r. Ho was for many years a Secularist and Materialist, and lectured against Spiritualism. Like every one else however who has earnestly and honestly investigated the basic facts, he was convinced against all his previous convictions, and is now a powerful agent in spreading the revived gospel. At our meetings we have addresses from cle gyinen woo like your Mr. Tyerman 1 >vo tho truth better than gold. An American clergyman Dr. Watson spoko a few .Sundays since, he had been a Wesleyan Methodist preacher for 30 years, and had during that time, given his services gratuitously to his church. For 18 years ho had been investigating Modern Spiritualism, and although hard to convince, proof after proof had been forced upon him, ho demanded that he should see the spirits in open day, and when this was conceded and he saw and conversed with them, he felt that he could no longer be an honest man and preach the popular religion. The Methodists cast him out. The Episcopalians of his town would gladly have had him, for said they “ we do not care for your Spiritualism," but he felt he could no longer preach to order, and the truth has made him free.

Last, Suuday evening we had an address from the Rev. Mr. Monck, late non-conformist minister at Bristol, who also has thrown in his lot with us. Ho told us that he had Been a medium from his youth, and subject to considerable annovance from the raps, aud the noises in his chamber, liftings, &c. That ot late they had increased in intensity, despite his prayers. That after vainly striving to overcome them, they had overcome him, and the evidence of their being caused by departed friends had so accumulated that he could no longer as au honest man, serve two masters. H®

T H E H A R B I N G E R O F L I G H T . 5 2 3

purposed to devote his time, his energies, and hie means, if necessary his life, to the great cause of

Spiritualism.\Vo had last week a most successful gathering at a

pic-nic. The M edium estimated the number at 600, I calculated those present about 700. Many prominent Spiritualists were present. I saw Mrs. Guppy weighed, and she turned the scale at sixteen stone, no joke to levitate, you will say! I had four clergymen pointed out to me. The Royal Osborne Bell Ringers gave us a treat. They form a circle whenever they play, and manifestations occur, often much to their chagrin. Bells are concealed or taken nwav, and one of the Bellringers was lately seen by another, to come through solid matter entranced, and as a cloud, which gradually re-formed into his mate, before his eyes.

This I had from the observer’s own lips, Mr. Ganney. I will send you some account of what I have seen at Seances, next month.

Yours,W. L. R.

------------ o------------THE AURELIA CO-OPERATIVE ASSOCIATION.

to be inharmonial—has any one the right to infringe on the rights and freedom, or to seduce or enter in a conspiracy, or unfairly and underbandedly disturb our harmony ? Those rules are for the general protection of our liberties, as can be shown by other rules—for example, rule CVII, says: Every principle held orcustom practised by us shall be at all times open to a fair free criticism, etc., etc.

It is unfair and untrue to fasten on, or to attribute arbitrary and irresponsible powers to the Council, see rule X X X IV , it says:—The Supreme power may also by their majority, remove any member of the Council from office for which they consider he is not suited. In rule X X IX , is defined the root of Supreme power existing in the entire body of members. I f so, the power that delegates it to the Council can also take it away. One should know all the rules as a whole, to judge fairly of them. See “ Crumbs of thought,” on things to do av tided, and it will be seen that wo must bo loyal to the laws of the land, be it on marriage or other question, in fact, the Government will take care of that, so that all prospective rules must await the sanction of outside laws. As to Free love I repudiate it, from Spirit-life Theodore Parker affirms that Free Love, is a philosophic and scientific impossibility.

TO T H E E D IT O B O F T H E H A ItB IN Q E Il O F L IQ H g .

Sib.—Permit me to show how premature, superficial, and one-sided, is the general tone of Mr. Lang's criticisms on the rules and regulations of Aurelia. The just right to make rules and regulations of a practical and final nature is for members to decide and prove for themselves—until then, and as yet all are applicants, it is prematuro to pass judgment, nor does it prove that we shall enforce any defective rule—all such defective rules are more likely to fall into early disuse in an hartnonial society such ns we seek to make in Aurelia. I know the object of the Promoters is that each one shall be harmonial in himself so as to make needless even the best of external rules, till all are a law to themselves so as to give no case for the worst ones, even should the letter of it exist.

It is unfair and superficial to ignore or overlook the whole spirit and intentions of our foundation. Principles of an entire Spiritual and Material Harmouialism of the all-embracing unity of nature—a religion of all religions, a science of all sciences; defined in “Crumbs of thought” as not so much a letter, a word, a system of principles or ethics, or spoken thoughts and sentiments, as a life, a true religion of action, etc.,—encouraging the utmost freedom of thought and action, that harmonises with the greatest good of the greatest number. This is our object, and the former part of RuleIV. pledges all to devote their entire being to the development of the Harmonial principles in them­selves, their families, and in all who are in a n j way connected with the community of which they form a part, etc. Entire unity of such an internal thought of individual barmonialism in all must quickly bring about a community of external i nterests. Without such a community of internal thought there can bo no real community of external interests. However complete and good the letter of any rule is, it would soon bo ignored without or within any community if the person has not the harmonial thought or object in himself. I f harmonial in aim and life, young or aged, and exempt from Manual Labor by purchase or not, for £300 or for nothing, through any mistake in rules or custom, he will soon be made to feel that no agreement or amount ot money is an equivalant or substitute for ha-monial labors—that mine and thine above individual harmonial needs is wrong, because all extra uses of labor of mind 0r of money is the hnrmonial property of the com­munity. I t is but fair to note by the way the original mea of harmonising iu this spirit all uuch matters. However some of us have ventilated for some time past the £309 exemption labor rule, and are decided that it )s inharmonial in principle either to impose or agree to >t even permiBsively.

In treating rules L X IX , CX, CXL our critic sets UP a man of straw and then knocks him down again. A‘ter the pledge named, has anyone in Aurelia the right

Yours Fraternally,W ILLIAM YEATES.

EXPERIENCES IN SPIRITUALISM.

We print the following simple narrative from an honest but comparatively uneducated man, substanti­ally as received, merely correcting a few errors in orthography, as an illustration of the class of manifesta­tions occurring amongst the working classes, wo think it will be read with interest:—

“ My name is John Williams, an old Professional Plantation Singer and Cocoanut Dancer, I travelled in America when I was a boy and there I picked up my profession, and have followed it up ever since. In the old Country I have had plenty of experience behind the stage, and have seen all the wizards, and have played my part to assist them in their tricks, I have done the snme in this country, and been “sprightly” to Professors Eagle and Reynold, I am used to all this sort of trick­ery, and would not give a button to see tbe best of them, for without apparatus and confederates they could not do their tricks. I must say I felt rather annoyed at those detectives going up to Castlemaine to expose manifestations, calling it swindling or fraud, they are no cleverer than any other men, they might hunt out a thief or spring a plant, but I think myself cleverer to detect the sort of fraud and trickery they expected to find, but now for my experiences. About three and a half years ago, I went down to Sandridge to witness some table rapping; it seemed rather strange to me that a table should move about and knock out answers to questions, as I had been told it did. You may depend “ old sprightly” had his eyes at work to see if he «ould catch them, but it was “ no go. ’ What convinced me most was, the table answered my questions about my father and mother, which none of the company knew anything about, I am confident of that, so that made me think very strong, there was something in it above my comprehension, 1 was deter­mined to fathom the mystery out I therefore bought a small table for my wife and childreu to sit at, and at once set to work to find out the mystery, and we are still continuing till this day, so that we have satisfied our­selves there is ho trickery about it, and would defy all the detectives that ever lived aud their betters, to find any. I will give a few of the most striking manifesta­tions that we have witnessed in my own home, perhaps you will doubt all what I tell you, no matter, think as you like and I can do the same. The inauifestatioas are too numerous for me to relate in lull, but I will just give you a few of them.

I have seen the table stand up on two logs and stop so, until I put my pipe in my pocket, with only one of my daughter's hands upon it, I have put the pipe on the mantlepiece, on the chair, on the floor, and every place I could think, but no such thing as “ come down,

5 2 4 THE HARBINGER OF LIGHT.

I have pulled at it with such force, trying to get it down, that the table has cracked almost breaking the legs, but the moment I put my pipe in my pocket, the table came down quick. I t was just like a dog watching for you to throw a stone. I have seen it dance to whistling or humming a tune, and kept perfect time, if I should change to quick time it was all the same, the table would change from sideways to endways and keep it up as long ns 1 did, following me about the house. People heard the noise it made outside in the street, 1 have told it to go to my wife, as quick as thought it would run up to her and make a bow, I told it to go to my daughter on the sofa, it ran and jumped up on two legs and pushed against her so that she was frightened.I have held my hand and said “ shake hands" it put one of its legs into my hand and gave it a hearty shake. I have sat in my chair and told it to go in the other room, and see if there was any one there, it has gone and returned, giving one loud knock for " no," which was correct, it also would tell me what 1 had in my hand ; after this I told it to go to its place (which is against the wall,) and it would turn round and go right into its place, as well as if we put it there. One night it was trying to get up the wall and was a foot off the floor.

One night about eighteen months ago, my daughter said, “Father, I think I will try the planehettc." “Do,” 1 said. She sat down with her hand on the planehettc

, for half an hour, when nil at once, the candlestick began to shiver, like the lid of a kettle boiling on a fire; She said “ Oh, father, look at this !” I enjoined her to keep on, and presently the planehettc ran backwards and forwards, then she asked, “ was there a spirit present," and it wrote “yes." She asked it it was relnted to us, and it said “ no,” she said we don’t want nny strange spirits, I said, “ Ellen don't despise them let them come," then it wrote “ you will not despise me," I said “ no, God bless you," it answered “ the same to you.”

Question'—What is your name ?Answer.—Charles Dal king.Question.— Wliero did you belong to ?Answer.—England.Question.—What ago were you ?Answer.—Forty years.Question.—What kind of place is the spirit world.Answer.—“Dear friend, if you only^new how thin the

veil is between you and us you would bo surprised." My paper was done, but I found a smii'l piece, when it wroto, “ dear friend, when you have more paper I will visit you again, good night,” and the plnnehetto ran off the paper. The most extraordinary thing is, that my daughter could not write a word herself. My mnrried daughter used to laugh at us and remarked one night if she were to die, and if spirits could come, she would/ come back and let us know all about it. in a jocular way, but ner words cfimo true, she pnasod awnv November 2S'th, 1872. Her hu.sband after her death felt the bed shake uiidor hjm, when he told me about it

.1 .thought it strange, so said! “ George Je t us try the! "table," so tve put our hands on, and in a very short

time loud knocks came on it,‘and answered everything. M|y wife was first to discover a bright light like a star ,0» the door, so she put down the blind and put the aindle out, and there it was visible to all. A beautiful

angels are watching me, in fact I am afraid to do anything wrong and am always on my guard, I wjsh every man and woman felt the same. This is my first attempt to write for the world, and I almost feel ashamed as I am not much of a scholar. I was brought up in a Welsh school, and did not learn English, am only self-taught, but I feel as if I had struck a spring the water is beginning to flow, and could keep on writing, if space would allow. I. will make another attempt at some future time, should any of your readers wish to know more about my experiences.

A l l t h r o u g h l i f e I ' v e b e e n i n t h e d a r k U n t i l I f o u n d t h i s p r e c i o u s s p a r k ,T o l e t i t s h i n e I ’ l l d o m y b e a t U n t i l I t a k e m y f i n a l r e s t .

Yours truly,JOHN WILLIAMS.

TW ELVE REASONS W HY -NO RATIONAL J1EING SHOULD USE TOBACCO.

brilliant star with rays coming from it, the loveliest light I ever saw, and you can’t imagine how glad we all felt, and tears of joy rolled down our cheeks. We littl>n onncllo nm l »«•«*- . 1 \ i mput tho table in its place, and while

one of us being near it), it gave four or as much as to tell us, she was

thè candle and talking, (hot ‘five quick knocks

when we witness these things ourselves, how can we. help believing, 1 should M y w j soyry t# yvast’e t jo e in ' whting this if it Avere not fjrugy-ifc would he no benefit; ¡|o “ e'j 'Y],en I tèli people (these.tilings, they' lau.̂ h nit '

o ln say what they like, it don’t^jijfc me ip yie least. J “ *u •' upKflpwji tb

.years. 1 must say ' J pa? ih

,_jrerwardin no,wing ..tjmt

1 The habit is at war with temperance. Tobacco is an intoxicant. It is a part of the merchandise of dram­shops and an incentive to drunkenness. The toper, rebuked by a professed teetotaler, with a quid or a cigar in his mouth, might pertinently respond: “ Physician heal thyself”

2. The habit is a self-indulgence in flagrant conflict with the self-denying spirit of the Divine Founder of Christianity. I t numbers nmong its slaves more than 150 millions of human beings. I t hinders moral reform, and it impedes progress.

3. Tho habit is essentially filthy, and “ cleanliness," says tho proverb, “ is next to godliness. Ladies of refinement involuntarily shrink from tho man who chews, or snuffs, or smokes, unless custom has rendered them indifferent to these vile practices.

4. Tho .lips of a tobacco chewer, or habitual smoker, are swelled and saturated with a disgusting poison, tho gums are spongy and tender, and tho wholo mouth and throat affected by its use.

5. The habit of using tobacco is inconsistent with the character of a Christian gentleman. “ at. Paul,” Bishop Hooker tell« us, “ was emphatically a gentle­man.” Would he. have poisoned the air .with sickening smoke, or deluged the floor with liquid filthiness ? Never!

. (i. Tho habit injures tho voice. Tho smoker (articulates huskily. Tho chewer often croaks. Tho .snuffer speaks through his nose.I 7. The habit is costly. Official statistics show that )mors money was spent for tobacco in the Uuited states ^during 1371 than for bread — the staff of life.

3350,1(00,000 for tobacco in its various forms. 8200 ,000,000 for flour within the year!

8. The habit often lowers the self-respect of those who practice it. “ I love my pipe,” said a clergyman, “ but I despise myself for using ,it."

0. The habit disturbs the regular pulsation of tho heart. 'Tobacco users are thus iu constant dnuger. Many fall dead suddenly.

10. Tho habit weakens the mind. I t enfeebles Hie memory, paralyzes the will, produces morbid irritability, diseases the imagination, deadens the moral sensibilities, and is, therefore, an “ assault and battery” on the nervous system, the intellect and thp soul.

1L. The habit is a rebellion against Conscience, Those who indulge in it know tha,t ip wastes time, nioney, strength, and life, and .tramples on the laws of Nature, which are the laws of God. Hence it is a sin. .

12. The jjabifc is as contagious pe .the cholera. Every majure smoker op chewer infects dozens ofyouths with a desire to follow hie .pernicious example.Thus the evil spreacls. • mru-' « ' „

Bondsmen q f“ ¡tobacco,” hvftahyonrcoi|§alsl After» tpontji of abstinence yo,if tjyilj not. r;a?e;&>r,ilie poison, apd witliin a year after yPMr Hetf-emji!noip*tiQi>, J1«“ wliL loathe it. I t is God’s command , that -VOM'd.0 .yoiiw“

WlMV!, M m - For this .rgnspn, added those already placed you, g w v p f a MW q/ tobaccofo r th w it fi a n i l fo r e v e r .— “ Shaxrb w o SiuittBUso. ■

T H E H A R B I N G E R O fr L I G H T . 525

A LETTER FROM MRS. E. H. BRITTEN.

The fo’Iowjng letter was recently received by a friend f om Mrs- E. H. Britten. W ith reference to the latter ortiods of it, our correspondent assures us that Mrs.

Britton's impressions with regard to himself are to a cejfain extent correct, especially as regards the American tour which he has contemplated' for Borne

time251 W ashington btheet,

B oston , M ass, U.ts. Am erica,J uly 2nd., 1873.

B eau S i b .—On my return from a lecturing tour, I fouud your kind letter enclosing a bill of exchange for £5, in aid of the Western Star. I cannot express to you the gratitude I feel for your kindness, which comes to mo all the more acceptable, as I stand at present completely tabooed by the great majority of the public exponents, writers, and committees, on Spiritualistic oflairs, because I have determinedly opposed the infamy of Free Lovism and its constant association with the pure and holy teachings of Spiritualism.

I have been a great sufferer by the Boston fires too in many ways; besides burning up my books, plates, add the property of my shareholders in the Western Star, I lost a most valuable collection of anatomical plates and models, ail essential to me in my lectures on Anatomy and Physiology, in short, it has been to me a great calamity, and that' in a season of great trial, and had I not been a firm and zealous believer in Spirit­ualism, myself a Medium, and in constant communion with kind and consoling Spirit friends, I believe I should have sunk under the overwhelming nature of my misfortunes. I have been firm, untiring, and faithful for the truth, and tko angels have been and aro faithful to me; I am still in deep waters, but see the ray above me brightening, and have no fear of an ultimato triumph in every way, and in the meantimo your present my kind friend, comes most acceptably, and also' seems like a harbinger of lovo and kind remem­brance from the land where help for the right liever fails,

The letter you enclose I have sent to the only Medium I know of in whom I can place -confidence. The time was when I could have answered if myself, but I, have lost my power in that direction, of'rather my Mediumship lias changed. Now I know this to be th e‘case with many other old Mediums who were once good and reliable, but who have either lost their power or (like myself) their force has been directed in other channels. The fact of the matter is, many of these persons have not the honesty to acknowledge their own deficiencies and still continue to seek patronage for gifts they do not possess. This occasions the vast number of failures that now hinder the path of investigation, and renders the communion most unreliable.

I know but little of the person I have sent your letter to. ¡She wps a good public Medium I am assured, but whether she still continues so or not I cannot say ; F only know she seems to me the most reliable of any I can find.'and'if she fails, 1 do not know who to apply td- When the'answer comes, I will send it to you wiin

& '.letter returned' immediately, ’but 1 thought it oiftfe t° acknowledge1 your most kind enclosure at

fopbat I have no power whatever to answer your "«fled letter, neither would I have you rely oil what 1 am about to say, but "it seams to me as if there were JS*?,® opening for you ' to' triivel, that is, to go to' ^ahlornia;’ theK to'America, add subsequently back to'•Kew South’" Waleii,'and that' by ' doing so" (if such

you would do good to yourself

There Beems to be some female, near to you (still oil' who i8 n i t 1‘very happy ; some one Who heeds

ai|d "kilidiieBs.1 foF whom the spirits are muchinterested,'"and - /-1 „¡.is »«amUo fed'

in store for you. I have written just as these vague impressions come, reject them if they are worthless or erroneous, but I just give them ns they come. Again thauking you for your kindness to me and promising to send whatever I may receive as soon as possible.

I am Dear Sir,Ever faithfully yours,

EMMA HARDINGE BRITTEN.

bright little spirit, (a girl) seems _ . «y ..over aroilhd ’ me whilst I write, I urge•JJR ,t° chèérfùiiieès hHd patièhçe, with some ills wbiCli *®”8 updà‘ÿe'i '̂hild'aéàül'e you that brighter daÿé «'«

HARMONIAL PHILOSOPHY.

A L ectuee delivered a t t h e Masonic Hall, M el­bourne, ON Hospital Sunday, Oct. 3rd., 1873.

B y G. S. M.

" I h ive heard of a mystic organ Which God's own hand has sealed ;

Not a single note from its silent keys Through long dim years has pealed.

Bu t the hands of angels are searching To waken the strains sublime.

That 6ball make sweet harmony Re-echo thro’ the corridors of tim e."

The question, “ what is this Hnrmonial Philosophy?" having been so often , asked of me—and the difficulty which I have experienced in conveying in a brief but lucid manner an idea of what is understood by it, so as to satisfy the enquirer, and the general vague impressions entertained respecting it, have induced me to jot down my ideas upon it. Further, wherever I have met with an idea that seemed to embody the sentiment of that Philosophy I have not failed to make use of it, without reference to the source whence derived.

My aim will be this evening to give a brief, hut I trust comprehensive, view of the leading principles of that Philosophy, and thereby furnish to the enquiring mind something like a tangible basis of its teaching, as under­stood by the adhereutB and advocates of that Philosophy.

Like its cognate question, however, what is Spiritual­ism ? it is so vast, and so comprehensive in its applica­tion, that the ' .greatest difficulty has been how to compress into thé short/épaco of thirty minutes a clear idea of what is taught by that Philosophy, and to show wherein it differs from the orthodox and secular schools.

I t may bé'brieflÿ sum toed up, however. It'embraces all tlio forniUlated sciencéB, as well as those which may be termed the unfortoulated ones, including the science of the mind, nsvehométry, &c. “ I t is at once both a Philosophy ana Religion ; it supplies materials for the loftiest mind, and food for thé meanest capacities.”

Its Phitosophy rests upon the phenomena of Nature; its Religion îb based Upon thé yearnings of the human soul altef a higher, purer life—a life of holiness and love, which are the out-poúring of the God faculty to hold communion with its Father God.

I t stands forth on the broad platform of reform de­nouncing the tyrant and the despot, wherever found— dèüo'ûnèing injustice, deception, and fraud, whether found fn the pulpit, the press, or the senate. ,

First", however, let" me define what 1 mean by “ Har- monial.” Ab l understand it, it implies a unity ' in, a n d accord with i t s e l f ; or, as the author of Crumbs of Thodght'dcifliies it, “ i t is a perfect, unity, a happy oneness iri a ll' its pdrts.'' Observe hère that the Jlurmonial Pliilosophjr is founded upon an axiom so mathematically clear, that it requires" only to be stated to be admitted.

I t is a system of ethics which teaches that that state of being and'action, which íb in highest accord with all the known laws that mdVe and govern the machinery of be­ing, whether animate" of inanimate, that state of being out of which shall evolve the highest and most lasting good to all,'must bo neatest to the true, that state wo term H arm onial.

I t imparts through the agency of natural phenomena- the lessons of lifé'Ünd enjoyment, the perfect adaptabil- ftÿ of nature to meet'ill the necessities of being; its power to^sustaiii ttnd eobtrol these laws, so as to evolve perfect" ¿on'córd, perfect barmohy; ns its highest results.

Again.it teaches (hat thé so-called evils—rather di$- coiv/s—which we see Atfd know to exist around us, are hot (he Results of brake)i laws, , fo r no law can be broken, but lhe tffeett produced bÿ' liv ing Under, by obeying, the

526 THE HARBINGER OF LIGHT.

low er laws of our being, the sensuous instead of the s p ir i tu a l ; the effect of living'.under laws unsuited to the growth and development of the inner and spiritual natures. That those discords and unhappy states of society are generally the results, not of any direct, w ilfu l conduct on the part of the sufferers themselves, but that they are victims in the majority of caseB. Sometimes trom want of education, good examples, it may be from deception, or through having derived from their parents inharmonious, unhealthy organisms, so detrimental to

Curity of mind. It shows that circumstances altogether oyond the control of the poor sufferer himself have

often moulded his habits, formed his character, and cre­ated the channel in which his life should run. In other words, the sins of his parents and of society are being visited upon him, and will be upon his, to the third and fourth generation.

When we see and know this appalling fact, is it pot the duty of every lover of humanity to raise his voic'd in trumpet tones, as it were, to warn the people against the origin of the evils that are afflicting society, and carrying thousands, yea millions, to an early and horri­ble tomb ?

See you yon poor wretch standing trembling at the bar for the violation of some law of society ? Did we know his history wo might find how much more deserv­ing of pity is ho than of punishment; left on the world’s broad stage without, it may be, the congenial influences of a home, possibly without ever having known a moth­er’s love, or a friend to guide his youthful feet into the paths of virtue.

Again behold you yon poor inebriate wallowing in sensualism and vice. How low he has sunk, till he can bo hardly said to belong to the human family—see how ho writhes in his agony of body and mind. Trace back his history and you will probably find that he too has become the victim of circumstances.

There is yet another feature. Do you see yon poor woman weeping as sho goes ? Ah ! yes, you have seen many such. She has left her home, if home it can be called, where lies a sick husband and three small babes crying for bread. In her despair sho has rushed in haBtc from her dwelling to a distance where she is un­known, for she is ashamed to beg from her neighbours. Watch her as she goes from house to bouse ; see how she is spurned from door alter door till her soul sinks within her; and showouldfain bury nersorrow in the obli­vion of death. But the thought of her little ones louses her again to effort; follow her again in her maddened despair from house to house, heart-bleeding as sho goes, till at length some kind friend supplies her with what will satisfy the cravings of her babes at home. In trem­bling joyous haste she returns, but to-morrow,and again to-morrow, the same story has to be repeated, till death takes them one by one away, and they are laid silently by on the narrow shelves of the tomb.

These are some of the ills and wrongs of society that the Harmonial Philosophy seeks to remedy, and to in­stitute a state of society where ignorance shall be a crime, and where injustice shall not find a place, but where each shall live for all and all for each.

The Harmonial Philosophy seeks to raise man by true education, and heroin lies the great want in all our pub­lic and private instruction, man should be taught the

f i r s t g rea t lesson of life, to know h im s il f ; then would he

Eossess the key to his own salvation. He would then now how to avoid that proneness to err, that tendency

to lolly,; often the results of being born into this world with unhealthy, inharmonious organisms, inherited from the unhealthy, inharmonipus bodies, and undeveloped -minds of his parents, and not as the Orthodox tench, the effect of Adam’s' transgression, the eating of tin apple ; miserable subterfuge ; wretched invention, to get nd of self responsibility.

I hesitate not to say that the teachings respecting the fall of man and his redemption through the sufferings of another have done more to retard the progress of true development, and consequently true religion, than any one cause known amongst humanity.

Well might we exclaim—when will our public teachers awake to realise the wrongs thev are heaping upon society by teaching such dogmas ? When will they learn

that the blocd of th is and fu t u r e generations will be re­quired at their hands ?

The Harmonial Philosophy denounces in no measured terms that social state which allows the seeds of poison to lie festering and rankling in the hearts’ blood of society, and hurrying its victims by thousands to their tombs. I t also denounces that social system which overlooks the cause of crime and vice while dealing with its victims. I t reprobates that feeling which seeks re­venge upon the offsprings of its own unhealthy condition, instead of seeking to rem ove the cause and reform the victim. I t exclaims in the language of the poet—

I f y c k r if c w t h e c a r e s a m i c r o s s e s c r o w d e d r o u n d o u r n e i g h b o u r 's w a y ,

I f y e k n e w t h e s i l e n t s t o r y , q u i v e r i n g t h r o u g h t h e h e a r t o f p a in , W o u l d o u r h u m a n h e a r t s d a r e d o o m t h e m

B a c k t o h a u n t s o f v i c e a n d s h a m e ? ”

Fu rther, the doctrine that the future is one of un­changeableness, that as soon as man passes from this life his doom is sealed or happiness secured, and that the latter is to be obtained by a few moments repentance, before the final separation takes place, is alike pernicious and appalling.

That such doctrines are taught and effects produced, listen to the language of a criminal just about to pay the penalty of his crime :—-

He says—“ In God’s justico I have been convicted, and am about to suffer the penalty. I acknowledge my sin against God, and I desire the forgiveness of Almighty God for this sin against Him. As I am about to pass iuto an endless and unchangeable Btate, mid my future happiness or misery will depend upon the few moments which are left to me, I desire to confess to the Almighty Father of all goodness and mercy the sins of my whole life, that I might not fail to find mercy at his hand, for Christ’s sake, and not be condemned at the last dreadful day of judgment.’’

Such are the doctrines taught and the sentiment in­culcated from infancy to youth, from youth to manhood. I t is the early lessons instilled by erring teachers into the infant mind. Alas for error so disastrous to true growth ; and thrice unhappy they who hug it as an ex­cuse for their actions, and in the hope that a few moments of repentance will atone at last for a life of crime. The kism ate of the Mahomedan was never inoro fatal lo true progress.

But the inharmonious state of social life is only what must of necessity arise from the teachings which have been forced upon Society for the past 1800 years. There could be no other results arising therefrom. There ;s no teaching ed pernicious as that which takes from man all responsibility of bis acts ; that he can avoid the con­sequences of a life of sin by a few moments sorrow and repentance at last. Further, there is nothing that will make man so reckless, so helpless, and so hopeless, as to tell him he cannot think a good thought or speak a good word of himself.

B u t I s e e t h e daw n o f t h a t G o l d e n - a g e

W h i c h B a r d s h a v e s u n g w i t h d e e p r e g r e t ;I t s t a n d s a s p a st , i n h i s 'o r y ’s p a g e ,B u t , I p e r c e i v e i t i s com ing y e t :

T h e I r o n - a g e , I a l l o w , i s d o n e ;B u t , t h e G o l d e n - a g e i s y e t l o C ó m o I "

Yes the dawn of a brighter future appears; already, is it sheading its glorious influence every­where. I t is permeating society, loosening the fetters of imprisoned thought. And none are more conscious of this than the defenders of the crumbling theologies themselves they feel that this mighty fabric which has held its sway for so many centuries is falling into ruins; and what is most cheering and hopeful in all this is, that it is the intellectual classes of society that are being most affected by it. “ It makes the greatest advance­ment in intellectual soil.” -Hear the opinion of the Venerable Dr. Duff, the greatest living authority in the Presbyterian Church, according to the opinion of an English religious périodical. Speaking of scepticism hesays .

“ We have the Celtic, and the Anglo-Saxon sceptic; we have the peasant, the shepherd, the miner, the artisan, the tradesman sceptic ; we nave the master and the ser­vant sceptic; we have the mercantile and the agricultural sceptic ; wè have the medical, the legal, the clerical, ana the engineering sceptic ; we have the squirearchial, the

%

T H E H A R B I N G E R O F L I G H T . 527

aristocratic, and the statesman sceptic ; we have the juvenile, the adult, the octogenarian, of either sex, scep­tic . we have the literary, the philosophico-metapbysical, the' geological, the astronomical, the antiquarian, the ethnological, the polyglot or linguistic, the novelist, romnncing-or imaginative—the mammon-worshiping, the carnally minded, the vicious and intemperate, with sun­dry other nodescript species and varieties of sceptic. And, what is most notable, each and all of these have their own special and appropriate literary channels for the dissemination of their manifold and many-colouredscepticisms.

But to return. Scepticism of every form, and com­plexion, and degree has, as remarked by the aristocratic authority already quoted, ‘ been naturalized in modern society.'

Why, the very air we breathe, the water we drink, the food we eat, the raiment we wear, seem all to smell of scepticism. Wherever we go, wherever wo turn, we are sure to bo confronted with sceptics and scepticism.

And it cannot bo denied that by far the majority of the nblest and most powerful of our periodicals—quar­terly, monthly, fortnightly, weekly, and daily—though by no means exclusively, and often not mainly, devoted to the interests of scepticism and infidelity, do yet, ever and anon, contain articles of an anti-biblical, anti- evangelical, kind, or of decidedly irreligious oj- anti- religious tendencies. Now these are, in general, circu­lated widely, if not universally, among the upper and middle classes ; and the sceptical or infldelizing senti­ments inculcated therein do filter through the minds of myriads of the educated and intelligent, and leave behind them a slimy and nauseous deposit of half-belief or total unbelief. There is also an abundance of separate works of the same description by writers of the highest mark and influence, such ns the Duke of Somerset, who, though erewhilo a responsible Cabinet Minister, did not deem it beneath his diunity, in presence of the peers of the realm, haughtily and arrogantly to express his contempt for Christian missions and Christian missionaries, and has now rushed to the forefront, and joined the advanced ranks of the assailants of the Bible and its divinely- revealed verities. Then we have a whole phnlanx of literary.and scientific men, whose anti-biblical works, or works with anti biblical tendencies, percolate freely through the.upper strata of society, leaving behind them a choice selection of strong doubts and .unbeliefs—the stronger, ns we may presume, having succeeded in de­vouring the weaker.-, Now, broadly speaking, to these, in point of literary and scientific power, we have nothing comparable, in the interests of the Bible and the Chris­tian faith.” tVhat an appalling admission. Hence we may safely say its days are numbered.

But to whom is this downfall to be attributed. Is it not to the teachers of that system themselves, Bead the reports of Charles Clark's Bermon as reported in the papers recently—when, ns hrf puts it, he improves the opportunity afforded him by the Wardil case. _ It is by these and similar teachings that tho thinking man is driven from 'the Church.

Di(l time permit, it would be easy to trace the course followed by the majority of those who have become free-

—thinkera. They are first appalled at tho outrageous teachings which they hear from the pulpit; they know that such are contrary to reason, contrary to experience and contrary to the lessons taught by nature. They, therefore, leave the Church with disgust, and seek to find elsewhere that which was not to be found in the so-cabed Church of Christ. They join the secular school; their progress has commenced, and now they search for truth, for the love of i t ; no longer, however, measuring it by the standard of their, pre-conceived notions„but by the standard of acquired knowledge.

The teachings of this school may be said to be truly barmonial so far as they go. They are purely humani- terian, and truly elevating. Read the early teaching oi Robert Owen. In his latter davs he was a spiritual harmonialist. Study his life acd character, sayings and doings, and I am sure you will find no character more truly noble and sublime; and all his teachings are calculated to elevate man, to make him a better citizen, «ther and friend. . Ib is school teaches the brother-

hood of man, and points out a way how man should help his fellow man —which is by helping him to help himself.

AV hilst it admits the necessity of charily (such as we are this day called upon to remember) it repudiates it as one of the curses that afilcts humanity, and seeks to briug about a state ̂of society where none shall be needed. Do not, however, misunderstand me.

It adopts the present system as the best, perhaps, that we can hope for, till we see the causes removed ; till then the needy deserve our kindest sympathy and aid— not, however, as charity bestowed—but ns a riyht d u b

to them from those who have more than enough. Point­ing out that it is the privilege and duty of every lover of humanity to help to bring about a more natural and more harinonial system.

It must, however, be admitted that the teachings of the secular harmonialist differ very materially from those of the spiritual harmonialist.

The former confines its teachings to those subjects which concern this life only ; while tho latter deals with those also that affect the future state of being.

The Secular Harmonialist may be said to tench the material side of the Harinonial Philosophy, while the Spiritual Harmonialist takes up the thread of being and extends it on and on into an unending hereafter. Showing that life once began can never be extinguished.

While the Secular Harmonialist teaches the brother­hood of man, the Spiritual Harmonialist tenches also the Fatherhood of God. That unity and concord pre­vails throughout all nature, “ that all nature is butene Harmonious whole, whose body nature is and God the soul.”

That unity and concord should and Will eventually triumph where all is confusion and disorder; that the basis of all existence cannot have one law lor one por­tion.of his family and another for another ; that perfect justice shall yet bo the lot of all, that “ ’tis man alone the difference secs, and speaks of high and low, and worships those and tramples these while the same paths they go.”

That man’s mode of settling his fancied wrongs is barbarous, and only a relic of undeveloped slates of being ; that it is irrational, unjust, and contrary to the principles of right; that it is better to endure wrong than to do wrong—to suffer rather than to cause another to sufici- ; that the world should have learnt long ere this that ‘-justice to a ll, R a d ic h ile and h lack is the high­est statesmanship, the greatest political economy, the safest foundation of government, the surest guarantee of peace, liberty, progriss, civilization, and order, the grandest conception, the most sublime action, and should be the greatest pride of a people.”

Again—it teaches, I say, that Nature is but one grand whole ; that there is no such things as different king­doms ; but that all, all that docs exist in and throughout nature is united in being with every other thing in nature; that the roots, the trunk, tho larger and smaller branches, the smallest twig, leaves, flowers, up to the fruit itself are all dependent oil each other for existence and symmetry, that is, every so called de­partment of nature to every other department of nature throughout all its ramifications, from the most gigantic to the most minute, whether in the mineral, vegetable, or animal kingdoms, all and each being dependent upon something outside itself, and each great branch being dependent on *he basis of all existence for its existence ; just as the notes of a musical instrument denend upon its construction, form, and symmetry, as well as the relative position of each part, for its harmony.,

I t a l s o ’teaches that there is no B u ch thing as this world and the other w o r l d , but that it is our limited s e n s e s that d e t a c h e s the one from the other ; that that which we uehoid with the physical eye, and that which through the bud-like state of our faculties we are unable to perceive is one, that no separation line, no distinct line ot demarcation any where exists ; not even death itself (so called) being a boundary line ; for experience s h o w s that there are those still living in fleshly bodies

5 2 8 T H E H A R B I N G E R O F L I G H T .

an organised, being, its existence through all time is ensured ; and that it will be one of continued unfold- ment, increasing in enjoyment as the capacity to enjoy ¡«•enlarged ; and pointing to an eternity with its infinite glories stretching out in mellow radiance before us, whore those whom we have loved and lost are standing beckoning us onward and upward to the glorious and matchless splendours of the summer land.

“ W h e r e t h e s o u l s h a l l s t i l l l i v e o n ,A s u n n u m b e r e d c y c l e s r u n ,W h i l e e a c h p l a n e t - c i r c l e d s u n

P a l e s a n d f a d e s a w a y ,K n o w i n g s o r r o w n o r d e c a y ,H i g h e r s t i l l p r o g r e s s i n g ,P u r e r j o y s p o s s e s s i n g . "

A charge is sometimes brought against this philoso­phy to the effect that it is calculated to encourage im­morality, vice, and crime, because, as our opponents say, thero is nothing in it to deter them from it, as it dpes not point to a future punishment. Nothing could be farther from the truth—nothing moro contrary to fact— as everyone who knows anything of its teachings well knows that if there be one lesson moro than another, constantly and persisten tly inculcated, it is that as a man cows so shall he reap ; that if he sow to the flesh and material indulgences, he shall reap the roward of his folly.

Further, it distinctly points out and constantly reite­rates, that the object of our material existence should bo tó lay a foundation for that higher destiny for which we were created, and that our lives from the cradle to thè grave should be one of progressive development. And that those who do not so live aro retarding their own progress and will have to suffer for it.

Let me illustrate what I mean. Suppose a ball falling from an elevated position to the earth ; its velo­city will be increased iu proportion to the distance through which it will have to fall. So with the soul of nlan in its race, it speeds in its progress with ever in­creasing rapidity. But if the ball should be arrested in ith course, it would lose a momentum it could never recover. So the boul having its progress arrested, must fdel to eternity the loss of that momentum which it can neVer recover.

I mean though the ball, starting again after its pro­gress has been arrested, may at a certain distance regain the same momentum it had obtained when stopped, yet a t that distance it cannot have the augmented velocity i f would have had had its passage been unimpeded. So i t is with the soul in its advancement in knowledge, and mòre particularly is it true of the soul while laying the foundation of its progress in its materni existence.

Ni) matter what the cause that arrests the flight, whether it be from the want of light or the abuse of that light when furnished, the effeet is, more or less, the name. That the laws-which govern his progress cannot bfc violated, that the soul cannot be turned aside out of ita direct courso without suffering unhappiness more or less according as the violation of that law is wilful or accidental.

I t is so with any law that governs our m a t e r ia l exist­ence. I f you thrust'your hand into the flame it will barn you, and cause you pain, and the pain will be aug­mented in proportion to whether it wOs accidental or tvillul. And this law may be said to govern our whole existence iu its t a r i o u t and m in u te parts as in its M o lit i / .

: I hope I have made myBelf clear, for I wish to show tpat there is more in the teaching of this philosophy to d eter man from immorali^ than' there is 'in a system tb4t holds. u p a s: a - deterrent' the' bugbear of a Alture hell, lhat fewheed ànd'leMs believe.

■Ita .conclusion, I would repeat that this philosophy sòeks to inaugurata the' long-promised age of love and gpoa-will to mto ¡' and "points to-'the hdt wery distant

I1 pu rer religious:life.'I t ’ciîè», in thé ï^ ijia g e of ïennytpn, •

M e fite iM i ringiu the tute, r

SPIRITUALISTIC MANIFESTATIONS IN NEW ZEALAND. W

From the Otago W itness, Sept. 27th, 1873.

TO T H E E D IT O B .

S ib .—Some discussion took place in your columns during parts of March and April last, respecting these phenomena. I was then taunted thus. “ Mr Thomas Allan, whose ghostly light remained so long under a bushel, suddenly astonishes the public by averring that he has, the long sought for evidence in convincing abundance in our very midst. Humbly asking permission to see and be overcome— when lo ! the conquering hero suddenly collapses. He kindly tells mo to form a circle,” &c., &c.—[See Dr. Copland’s letter of the 4th April.) For the purpose of showing the worthy Doctor the phenomena, not personally, but through one of the most scientific and trustworthy gentlemen in our midst, viz., Professor Macgregor, who at that time quietly asked me if I could show him the phenomena, which I promised to do if possible, I arranged a circle, or rather was allowed to join another family circle, and “ diligently enquire alter truth.” I can now inform my worthy friend the Doctor that I have seen my friends mount the table, and also sink beneath the table, and not under the influence of ardent spirits, as the Doctor may have seen his ; but by the will and power of some intelligent force, which, until the Doctor enquires after it, and gives the world

Eroof to the contrary, I will call intelligent spirits, to e soon, handled, and conversed with. I sent Professor

Macgregor an invitation to attend two different sittings, or when he pleased; but, through force of circumstan­ces, he was unable to do so. I therefore enclose an account of one seance, and will supply other two out of a number should you see fit to publish them.—I am, &c.,

T homas A llan.Dunedin, 20th September.

Séance held in Mr. F.'s. Night cold and frosty. Present— Mr. F ., Miss F., Masters F. Miss M.Mr------, Mr. Mac., and Mr. and Mrs Allan'—beingMrs Allan’s first sitting.

As soon as the circle formed, the table communicated by raps, distinct and clear, and intimated that it wanted a song. Miss F. sang “ Sweet Spirit, hear my Prayer,’> the Intelligence neatly rapping out the tiine- on the table, and at the end rapping applause. Another song was then asked for ; and on asking Mr. Thomson (the namo the Intelligence gave himself) to rap out the time, ho rapped out distinctly the time of “ What are the wild VVayi'B saying?” This he appeared to èiijoy, rapping the time carefully, and during the song he

3ed applause, and at the conclusion long aud ioud iiise. Mr. F. here asked—“ Mr. ThoniBon, will*

you shovy us some phenomena ?” He rapped' out— “ Sing." Mr. F .—“ Who is to sing ? la it I ?”- Table— “ No." Mr. Allan suggested Mr—:—, and the table immediately answered “ Y e s" loud aud quick. M r— - , then sang “ Uh, my darling Nelly," to which the (¡me was beaten in excellent style, and long' applause given. Mr. F. again asked our friend to show us phenomena, ljut he again rapped o u t“ Sing." Mr.F. sai't—“ Well, Mr. Thomson, if you get a song, will you show some good phenomena?" He now told us that he wanted three more songs, and as two of them were comic, there was no little amusement, especially when he rapped out the dancing ehoruedo “ Cheer up,‘ Sam.” He also asked for “ Jessie’s Dream." and here his powers were shown beyond anything I had before ever dreamed of. T(ip tijme to each yerse was beaten neatly,’ the accompaniments were also correctly aud carefully ̂ done, and where in thé song it apeake of ^cannons roar,1’ the raps were loud and imitated the ijrtîllérÿv " ;; After ; all thé épngi, were sung which wgre asked for, the i able waved about,. rocking from aide $o:«deAM ship .wôültt do m a storm. Jt ’ raised itself off! thé turned' a somersault, and went to the ceijing.feet dancing its 'feet on the roof, and after swaying a lew

T H E H A R B I N G E R O F L I G H T . 5 2 9

times, cams (gradually down, turned over, and was set down'where it was lifted from. As soon as the table ia* on the floor, a chair came up on the centra of the

Miss F.’s head, which it touched, and at-a request wont down again. I t was then asked to be put io quietly on the table that we could not hear it, and it was there before anyone in the room know, aud was taken away the same way. Mr. Allan now asked, through the table, “ Will you allow Professor

table overrequest went down again

quietly on the table tlwas there before anyone ... ...... niww, uuu wastaken away the same way. Mr. Allan now asked, through the table, “ Will you allow Professor Macgregor to be introduced to see you ?” The table ouickly answered, “ No.” Mr. M. said, “ Will you allow Dr. Copland?” The table: “ No." Mr. M.repeated the question, “ Will you not let Dr. Copland?” and the table hero raised itself, and came down with such an emphatic “ No,” as to set us all in a roar of laughter. - Mr. Allan had explained that ho had promised to introduce Professor Macgregor for scientific purposes, and the table quietly rapped out, “ Yes.” Mr. F . : You will welcome him ?” “Yes." “ Aud show him something ?” “ Yes."

For a few seconds all appeared q liot, and we .supposed it was gone, when knocking wa3 heard in some part of the room, nnd the sola was pushed out from the wall and ngain pushed back. Mrs Allan exclaimed, “ Oh, Jessie, I see a figure over about the sola,' rising up towards the roof!” Jessie, turning round, oxelaimed, “ Oh yes, don’t you see it, father?" Mr F. expressed his surprise that ho could not see it. Mrs A. now described the figure of a young man of about 22 years, dark hair cut short nnd shed to one side, bright eyes, and a pleasant smiling countenance, and Miss F. also described it the very same. Mrs. A. told us, “ He is moving up to the corner of the room," and then added that he ha 1 gone down and was sitting on the sofa— that ho was up and coming round the circle, towards Mr M., who now showed signs of trancing. She then said : “ He is standing beside M., lifting up his hands and fetching them down over his head." M.’s taco was quite lighted and visible, and he was sound asleep. She also described this spirit as going away round toward Jessie, and again coming towards M., and looking over his. shoulder nnd smiling to her ; and that his eyes were bo bright and glad like, and his motion of a wavy fleeting style, and half way between the roof and floor. She and Jessie now described other four forms standing near Mr. F., nnd from the description Mr. F. “aid they were his sisters, brother, and father. In answer to questions, they nodded or shook their heads so distinctly that both seers described them together. Miss F. now described others coming in view behind Thomson (one after another, seven in number), and told us who they all were, site having known them. (I miss this part as it concerns residents in town.)

Mrs. Allan described Thomson as alanding beside M., and making passes from him towards the other figures. She now told us that he was leaning over the table, with his hands crossed over it, shaking hands with Jessie, and offering her one, which she did not take. Jessie, however, exclaimed—“ 1 have a hand in »¡no ! Mow soft, nnd nice it fee's!” At the suggestion of some one to hold it,- she said she would, but tmme diately exclaimed—'• Oh ! it is gone ; it is melted all away I" Mrs. A. again described the spirit as stand­ing beside M., nnd writing on his left'hand with the r‘ght, add pointing towards the table. She said—“ ! think he wants to write:” Miss F . said—“ Do you Want to write, Mr. Thomson ?” The figure nodded in wply. A pencil and paper were obtained and laid on the table,'when Miss K. exclaimed—“ The pencil has come into iny hand.” She held it a short time, but did not write, or feel inclined to do so, and pnt it in the WOfw bf the table, when Mrs Allan exclaimed—“ Ob! •he pencil is quite clear, and writing on toe paper !" Jessie eaidi also in astonishment—“lie has written • good night jM' and on breaking up the circle, “ good flight” -Was seen plainly, although faintly, written acsosg tile paper diagonally. Both Miss V. and Mrs. Aifen expressed surprise that they Were ell going off o»t ° f the' «tom by the door, but the door was «hut;

TO T U E E D IT O B .

I enclose you another séance, should you find room and see fit to publish it ; and as the next is a very brief one, I will annex a few notes of certain peculiar­ities which have been witnessed during our sitting, for the study of any who are of a scientific turn.— I am, &c.,

T A r.Laff.Séance held at Mr. Allan's, Cumberland street, on

Friday, 12th September. Clear, pleasant night. Sitters same a9 formerly, with the addition of Messrs. G. and Alexander Allan, nine years.

On taking our seats, it was proposed to form a chain circle around the table (a small card table), only one or two placing their hands on it. Almost immediately, rapping was heard, and our friend Thomson (who appears to guard Miss F.) intimated bis presonco by asking for a song. The singing was nearly the same as formerly, except that be chose different singers and different songs, only “ What are the Wild Waves Saying?” and “ Jessie’s Dream" being re-demanded. The table then swayed, rocked, went to the ceiling as formerly—but with this difference : none of the sitters were touching it. Very shortly after Mrs Allan (who appears to bo our strongest seeing medium) said: “ There, he is, one beside you, J .” Mr. F. asked : “ la it Thomson?” Mre. Allait answered: “ I do not see him plainly yot ; ho is standing betweon J . and your­self’—but shortly after added, “ He is going towards Alexander.” The latter was now lifted eft' his chair, which was taken back to the wall of the room. Mrs. Allan here exclaimed, ‘ 'Tis Thomson ! I now see him so plain. He is looking straight over at me. His eyes are so bright and smiling.” She then described him aud his movements in different parts of the room, and told us that he was over at a box in the corner of the room whore there were some books, an album, a concertina, and a heath in bloom. Ho rapped for the alphabet, which Mr. F. called over, when ho spelt out-— “ Jessie must sit back from the circle.” This she did, and immediately exclaimed, “ There's a bonk on my knee,” which wo found to be '.he album. Under the albtiin was a small china dish with pins in it, and on her head, to her own annoyance, there was a woollen mat with the wool hanging down over her eyes, which caused some good amusement. After sitting a short time, the concertina was lifted oft' the box, carried through the room, attempted to be played, ami placed oif-Tier kueo, aud after a few attempts it played the first stanza of a waltz. It was then taken off her kno3 (or rather from the front of her knee, ns she said it was there, and that she was almost forced two or three times to put down her hands, thinking it would fall, nj it swayed and rolled), and quietly placed on thobox.

There was now somo tlu-ough the table. He K nnd Mrs. A. and Mr. shifting tho chairs, and

conversation with Thomson showed himself lo Miss

M., inoviug about the room, giving Alexander his back,

placing it so as to strike his legs, bringing him into a sitting posjtirn in Hie chair. Mrs. Allan now saw and described another, along with Thomson, whom she described as a j oung Jad, dark, and of »lout build, with his hair Worn in a heap on the IVont of his head, a»' if turned up or shed from both sides. Miss F. nnd Mr. M., who also saw liim, told us who he was—he being one of tho seven who was formerly seen. Mr. M. also described a strong bright and powerful-looking spirit opposite him—and which was not seen by the others—and said that he appeared to beckon him away from -the cirdo At the same tim9 Mrs. Allan told U8 that Thomson and the other were over a t the box. Mr.F. said: “ Are you there, Mr. Thomson?” when immediately he rapped on a hook on the wall. Mrs. Allan now exclaimedi “ They are toschingthe heath!” and Jessie a t the tame tinie askl “ the heath is onmy knee." Mrs. Allan added, is Thomson. < H o 'is beside yqu, anjj Jhis haf>4 ¿a, ¡Whom» of theheath," which were heard fiffltUHg, and the bells frdm

f it began to f%ll on thp 1$J>lft., Mr*. Allan told the

5 3 0 THE HARBINGER OF LIGHT.

their hands—little Alexander getting three pieces. Mr.' F. asked if they could lift the flower on to the table,,' when immediately a thud was heard, and it was found that the heath was on the table, but out of the flower pot, which lay on its Bide by i t ; and the pin with the name of the plant was put into Mrs. Allan’s hand, along with a lot of tulle lace. The heath was now nut back on the box, the table rapped for the alphabet, and the sentence was spelt out—“Give the flower to Jessie.” I think it right here to add that all the flowers, except one good spike, were broken off the. plant, and that Jessie got the plant as ordered.

There was now a proposal to lift the table out from the centre of the circle and put it back, as the pheno­mena were getiing powerful—the table was broken with a knock from Thomson—which was done, and they now showed themselves in among us, moving the chairs and tilting the sitters off’, and wheeling the chairs with heavy men right round with the rapidity of light­ning, touching many of the sitters. After M., who is a powerful man, was up on his feet, he was instantly tripped up and fell on the rug in front of the fire.

After the sitting was over, Mrs. Allan Baid to me, “ I am wondering where that lace came from. There was none like it except on my daughter's hat, but it is in the box.” I proposed to see, and after lifting down all the books, album, concertina, Ac., and opening the box, which was locked, the piece of lace was found torn off the hat, and answered exactly to where it was torn.

Throughout the sitting there was no trancing ; all chatted, laughed, and enjoyed the phenomena.

TO T H E E D IT O B .

S ib .—The following is an account of a séance held in my house, in Cumberland-street. on 12th September. Sitters : Mr. and Mrs. Allan ; William, aged 11 years; and Alexander, aged 9 years :—

Tlio sitters sat for a short time, during which various spirits announced themselves, but were sent awny. One of them was an old man, whom Mrs. Allan had known when a child, an old reprobate for drink, and who said he was not happy—a rnre answer to get. Our friend Thomson then announced himself. We knew it to be him, from his style of moving the. table and rapping. After some conversation (he being very intelligent) lie began to be playful. Something was heard jingle on the table, and on turning up the light, proved to bo one of Mrs. Allan’s ear-rings, she being quite unaware of its being out. She replaced it, and shortly alter the same jingle was heard on the table. She exclaimed, 11 i hat is my ear-ring again !" and giving her head a shake, ascertained that it was the other one. I t was proposed to let it lie, and see what would be done with i t ; when very soon she exclaimed, “ Oh ! the other one is gone also" ; and the one on the table was away too. Aftor waiting some time, and asking what the spirits intended doing with them, Ac., we called the girl who was in the kitchen to fetch a candle, apd just as the light shone into the passage, the ear-rings wore heard jingling through the room towards my left hand, going round past Mrs. Allnn, and dropping at her feet, where sho got them both together.

The girl was asked if she would like to stay in the room, and did so, placing her hands on the table beside and partly over Mrs. Allan’s, covering her ring, which ,w so tight on that I could not get it off, whon immedi­ately something was heard fall on the table, and quickly another, these were found to be Mrs. Allan’s ring and a small com out of Alexander’s pocket ; they both beiim quite unaware of either finger or pocket being touched! f ° ,.h ring and coin were afterwards taken awny oft'the table, and just before breaking up the circle,‘the rim- was heard to drop on the floor behind Mr. Allan, and the coiu on the Juobing-g1aR8.

Our friend now rapped on the floor. Mr. A asked, Are you below the floor?" The answer was, “ Yes.” Do you live down thereP" “ No." “Where then?

Up among the stars?” “ Yes.” “ In a star?" “ No."ln <*!?, mo° n ?" “ No.” “ Are you not the man in the

moon P” “No.” “ Good night,” and he was off.

I now append a few notes .—The spirit writing “ good night,” as also “ we aro all

happy," which I overlooked in my notes as describing the first seance, as well as tho writing through the medium, had faded, completely from the paper a few days after being written.

Mrs. Allan and the other mediums describe a feeling of welcome and pleasure on seeing the spirit forms, and quite opposed to fear. Mrs. Allan also says that while M. is in the trance state there arises or emanates from his head and face a white misty substance like vapour rolling over on to the table. That while tho spirit forms come near any of tho sitters, their light shines upon them, making them plainly visible and light.

During one sitting, when Thomson was asked to show himself to all the sitters, he tried hard to do so, when all in the room could see the halo of dim light around the figure; while the seers were enabled to describe him moBt minutely.

On asking one of our spirit friends to let me feel him shako hands with mo, a feeling as of a warm thick wind came direct into tho palm of my hand. I have also felt, that when tho forms were described as being near me, there was a peculiar sensation as of wind flitting around the face, neck, and hands.

At one sitting Mrs. Allan described a very tall, dark figure, standing in the room, and M. also described him, and told us who he was ; but shortly after Mrs. A. saw him he moved slowly round towards her, and from his very dark and sorrowful appearance she expressed fear. When Mr. A. said, “ Will you go away from Mrs. Allan, sho is afraid ?” He moved away back—back, and went away altogether, when immediately two bright female forms appeared—so bright that the light around them was seen by all tho sitters.

At one sitting, when Mr. M. was entranced, when the circle was over, he said to the sitter next to him on his left, “ What is wrong with your arm ?” “ Nothing," was the reply. Mr. M. said, “ It appeared to mo while in tho tranco that tho sinewc were lumpy or knotted ” The gentleman said, “ There is nothing wrong that I feel ; but I have had rheumatic fever twice, though not here, and I felt it then.” Mr. M. told us that often while in the trance state ho could see the right of tho sitter on his left quite transparent, and that bis arm was as he told him.—I am, &c.,

T h o m a s A l l a n .

SPIRITUALISM AND ANTHROPOLOGY.

B Y W IL L IA M niTCHMAN, M .D ., L L D ., F .L . 8 . , P R E S ID E N T OP T IIK A N TH H O PO LO G IC A L S O C IE T Y O P L IV E R P O O L .

I n the initial process of phenomenal evolution, re­vealed to us by the splendid discoveries of organic science, we cannot but observe in the free light of cutho- lic, impartial enquiry, that there is, and must be, tho primal cause in s p i r i t , or potential factor of Supreme Will, in which, and of which, chemico-physical forces are—b o to speak—but molecular means to the Divine end. Possessed of free light, each unbiassed truthsecker shall hereafter be privileged to deal with psychic phe­nomena of modern Spiritualism, altogether transcending those of mere animal existence, as those of organic life transcend those of chemistry and material attract ions, or as the natural laws ot chemical affinity, in their turn, rise superior to others, in the department of mechanical philosophy. On a. p r im a f a c i e view, for example, of tho scientific relations of brain and mind, the resemblunco between the genus h im o, and the anthropoid mammalia, is extremely close In te r a lia , the chimpanzee, bv cranial and dental structure, the orang by its details ot cerebral organisation, the gorilla by anatomical and phy­siological conformation of upper and lower extremities,and the like. Nevertheless, us we advance in the study of organic nature, we find that quite independently ot the vast difference that exists between them, universally, in attitude, gestures, movements, profuse clothing ot hair, and fa c ia l diagnosis—which relegates the mos human-looking ape, at once and for ever, to the nxee, inexorable brute creation, or animal kingdom pr°P.e • there are other positive and negative characters wbic pertain to the science of ourselves and, as it we .

THE HARBINGER OF LIGHT. 531

loology in common. Each animal, being duly consi­dered, is fundamentally co-ordinated with an exclusive sphere of natural action, whereas man— the sp ir it—an organic outcome from the same causation as regards mere physical basis of life and mind is, himself, adequate to the analysis of his own sensations, emotions, passi ns, will, choice, and character, and their present connection with protoplasmic matter, ns well as absolute totality, spiritually, mentally, physically. Combining together physiological and psychological studies, in the wide domain of natural history of man, with a view to their advancement by reciprocal illustration, we find organic philosophy has an interest, or magic charm, peculiarly its own, in life, death, or resurrection. Mental actions, biologically, are the vital actions of living germinal matter, but not the exclusive product, as allirmedby Dr. Tyndall, o f“ a molecular condition of brain !”

Animals low in the scale of organisation, as P lanaria , Pnhpi, and A nnelida—for instance, the N aides and tier: ides—propagate their species by spontaneous divi­sion ; and, moreover, each portion of such animal may be divided and subdivided over and over again, mean­while continuing to evince a separate will and special desires ; and that, too, be it remembered, without any definite molecular condition of brain at all. Cells them- selves are merely protoplasm, yet differ materially, in a scientific sense, as may be judged from the fact that some contain glycogen, some eholesterine ; others are endowed with protagon, myosin, Ac., &c. The atomic composition or organic principles may be enumerated as follow sStarch, Cm H O o ; gum, C12 Hu O n ; sugar from the sugar-cane, C12 H 12 0 ; sugar of milk, C12 H|j O n; sugar of grapes, C12 IL4 Ol t - thus showing that they all consist of carbon and the elements of water, but in different proportions. The juices of vege­table nutriments of animal bodies contain only three nitrogenised substances—viz., fibrine, albumen, and caseine, precisely identical, too, in their natural compo­sition, and properties, with the fibrine, albumen, and caseine derived from each organic structure of the animal kingdom, whose Heahly soul, like that of man himself, is molcculurly constituted of C|8 H3G No On. Withal, such in the everlasting phnsis of organic matter, that ever, sugar, to go no farther in this direction, the ervs- tallisable substance most widely distributed in organised nature, may be at once changed by nitric acid into a deadly irritant poison, whose action on the human sto­mach, heart and nervous system, is so fatal in its influ­ence that, unless immediately removed from the body by means of the stomach-pump, the unfortunate recipient, whether monarch or mendicant, will be speedily con­verted into water, carbonic acid, and ammonia.

Again, tailing back, by way of recapitulation, upon the higher department of organic philosophy, and with entire independence, as it appears to me, of the vexed question, whether the d ifferen t brainj^of mankind derive their material origin from one primordial germ rr several Primordial germs, I have seen in the negro exalted aber­rations, in form of talent, allied to genius, flying off, as it were, at a tangent, from the genetal organic type, liko unto distinguished Europeans themselves. Individuals moreover, of the Caucarian variety, have hair as crisp, and woolly ns that of “ Clod’s image, though carved in ebony ” The neg ro conformation of both head and face, likewise, occurs amongst true Europeans. Besides the ordinary oval form of the human cranium may be found, m each large town at home and abroad, skulls of purest elongated and quadrangular forms—examples, in truth, of close sporadic approximation to the special Ethiopian a*m Mongolian types. We know, too, that the capacity of the cerebral cavity of the cranium is often exactly the eame in different kinds or races of men, how vastly dii- terent soever the mere external forms of skulls may be, 08teologically. And, what is more, as a matter of medi­cal observation or surgical experience, this alleged mole­cular origin, and physical identity of brain and mind, is “•together untrue, as belonging exclusively to the at- J ? ctjon of cohesion, exhibition, and chemical affinity. J-he deathless sp ir it o f M an is not unfrequenlly awake, naH “Aive, w ithin its own nature, am idst suppurative dis- °'Santeation, and, i t may be, p u tr id decomposition o f

m 'spherical gan y lia , sensory, and motor. 1 affirm,

therefore, that mental science proves, by these very im­material operations, that a l l thought, sense, and emotion, yea, every fa ct of human self-consciousness, are not “ invariably" dependent, for spiritual existence, on the physical phenomena of organised cerebral fatty -waiter. Were “ the things ot the s| irit" ordained otherwise lhan modern Spiritualism demonstrates, how could we explain scientifically or rationally, the magneto-spiritual si use of vision, for example, by virtue ot which have been seen clearly the minutest details of our common humanity, in time and space, even when distant more than 3UOO miles, as now proved demonstratively by photologic relations? Verily, psychic force and modern Spiritualism are mat­ters of highest and profoundcst import, and mightily concern the best interests of all mankind,—alike the white intellectual Caucasian, with large cranial cavity and small face, the jet-black African, the red man of America, the yellow Mongolian, the brown South-Sea Islander, the gigantic Patagonian,the dwarfish Laplander, or finest Grecian forms of rarest beautv and most ex­quisite proportion, as well as fairest colour, whoso peri­pheric sensibility, arising from the peculiar conformation of outward integument, and tactile p a p il la , are the phy­sical equivalents of the sen sc geam etrique—and scarcely less, the flat nose, thick lips, retreating forehead, ana advancing jaws of the Austral Negro, or “ Sidney Bull- Dog.” Surely, such scenes and foretaste of spiritual lite, liberty, and love, as are now witnessed in the Me­tropolitan and Provincial seances, cannot prove ful-e to the yearning aspirations of each anxious inquirer after another and a better world. l ie s rebus quantum distant! Things molecular, I say, philosophy tells us, are but the preliminary steps from matter to spirit; they may con­dition it for the temporary purposes, or passing mate­riality of this our planet—from a genetic standpoint— but Spirit conditions them, teleologically. Yes, majesti­cally does spiritual philosophy now look upon the furious storms yet gathering in the gloomy horizon of rx p arte physical or materialistic science (and its causative frag­ments of molecular genesis or meteoric stones, as sole- origin and nature of mankind), and cannot bo shakeij. And serenely she w ill look, as a heaven-born angel'of purest light, nay, calmer and calmer, as looked Schiller on death, when, Swan-like in dying, he sang his last song, T kutii lighting up the brilliant vista of yon spirit- shores, new heavens to scan, brighter and more beautiful worlds to see and know, in the endless harmony of God’s loving Providence :—

j t u h i g u n d r u h i g e r V i e l e s w i r d c l a r u n d v e r s t ä n d l i c h 1

THE PROGRESSIVE sP lK lt'llA L IsT AND FREE - - THOUGHT ADVOCATE.

T he first number of the above “ Weekly ” is before us.It is excellently got up, and contaius several interesting essays. Some of the articles bear rather severely on the orthodox systems of religion, but are logical and perti­nent. '1 he’ journal should receive the cordial support of the Secularists as well as Spiritualists. Wo wish it every success. n

ITEMS OF NEWS BY THE MAIL.

T he “ London ” Daily Telegraph of August 21st gives a facetious account of the Spiritualist Picnic at Willisden. What the reporter saw there seems to have considerably modified his views in reference to Spiritualists und Spiritualism. He concludes aB follows “ The gather­ing clearly proved the growth of Spiritualism in London. That such numbers could be got together >n the dead season bespeaks a very extensive ramification indeed."

The sixth national conference of Spiritualists was held at Liverpool on August tho 6 th, Ctn, and 7th. There , was a large number of representatives present, the sub­jects discussed being “ National Organization,” ‘ Local Organization,” “ Spiritualism and the Bible," “ Spirit­ualism in accordance with Natural Law,” “ The Use of Physical Manifestations,” Ac. 'I he relation of the extra­ordinary experiences of two West of England minister«excited a great deal of interest.

I t will be seen from ¿¿tracts published in our columns that William Hitchman, M.D., L.L.D., F.L.S., Ac., has. openly avowed himself a Spiritualist. The Rev. Franck

5 3 2 THE HARBINGER OF LIGHT.

Monck, another L.L.D., is also to the front as a lecturer ou Spiritualism. The Rev. Samuel Watson, D.D., an emi'nent American Wesleyan minister who lias recently withdrawn from that church on account of his avowal of his belief in Spiritualism, was ontertained at the Spiritual Institution, London, August Iblh, by a party of the leading Spiritualists. Mr. Thomas Shorter pro­posed a resolution of greeting and sympathy to Dr. Watson. The Rev. Mr. Monck, in seconding the reso­lution, said—lie was as yet a novitiate, and unknown to most of those present, lie felt an interest in the doctor from tho fact that he came from America, and also be­cause he had passed- through tho fire, an ordeal which tho speaker had himself experienced. He tele that all who had a work laid out for them by the invisible God were immortal till that work was accomplished, and no form of opposition could till then harm them. Mr. Monck gave soma of his experiences in spirit-communion. Recently, ho sat for spirit-photographs with Mr. Beattie and Mr. Tommy, at Bristol Ho desired them all to join in wishing for the spirit ho had in his mind. On the plate there came a female figure with one hand on his, and bending over him as he did over the mortal re­mains of his wife that day six years. No one present knew that he hod been thinking of his wife. He had always regarded tho anniversary of her deafh with much pain, but Spiritualism had so altered his views and feel­ings that he forgot the day, and had it recalled to him in tho interesting manner above recorded. He said we ought to bo jealous of Spiritualism, and retain it as a high and holy thing, and try to protect it from coarse­ness and defilement. He thought, by proper arrange­ments in tho circle, tho manifestations might much im­prove, and set aside the charge of trifling and unpleasant­ness which was sometimes urged against them. He warmly seconded the resolution

“Tho British Journal of Photography," of August 22nd, contains an account of further experiments in Spirit Photography, by Mr. Beattie and other experts. A trance medium was present, during the experiments, and described tho Spirit figures or groups before the plate was exposed. When the plates were developed, tho forms appeared upon them corresponding with the description given by the medium. This was repeated nine separate times, and the photographers confess thov know of nothing but the Spiritual Hypothesis that will cover the phenomena.

The London “ Daily Telegraph” gives an interesting account of a Seance, where the spirit John King was plainly visiblo to all presont, and walked apparently through the table, the upper part of his body being visible above tho table, as though separated by it.

ON PRESERVING AND USING T IIE PLAN­CH ETTE.

B r Dn. R. W i l l i a m s , M.A.T he planchette, being strictly a delicate magnetic ap­

paratus, should bo treated as such, and when not in use should not only be kept in tho dark, but carefully laid in the magnetic meridian, the apox towards tho north By doing so it would considerably increase in power, or, more correctly speaking, it would become more suscep­tible to spiritual power. I t is a well-known fact that magnets increase rapidly in strength if laid in the mag­netic meridian ; indeed, even a soft bar of iron laid aside exactly in this line between the north and south poles will; a te r a time, become a magnet. I f during a seance itahould be considered that the planchette has become charged with an impure or antagonistic influence, it may be entirely dispersed by laying it in the sun or broad daylight aud reversing its position, viz., the apex towards the south; by doing this it will become de-magnetised, and freed from any influence it may have been charged with. This can be done in half an hour or twenty minutes, and shpuld not be done without it is really necessary, as during this short time of de-magnetising the whole of the magnetism is lost or dispersed which has been obtained during perhaps a month’s attention to the above, process. To de-magnetise is, comparatively speaking, an easy am} quick process, but to magnetise a Jong and complicated one.

DR. H1T0HMAN ON SPIRITUALISM.

Dr. S exton delivered a lecture in Hope Hall, Liver pool, last Wednesday week, in connection with the Spiritual Conference ; it was the same lecture that he 1 gave at the Crystal Palace, and it made a very gO0J ¡ln. pression upon the large number of listeners present Mr. William Ilitchman, M.D., L.L.D., presided,and for the first time in Liverpool announced from a public platform his belief in Spiritualism.

Dr. Ilitchman said that they were there to listen to a discourse on Spiritualism by a lecturer who was a poet a physician, a philosopher, a classical scholar, and a Christian gentleman. Spiritualism was one of the lead­ing topics of the day, not only in Great Britain, but on the Continent, and in America; it was a subject of de­bate in the leading academies of France, Italy, Spain, Germany, and Holland, and s une of the greatest minds in Europe wore at that moment Christian Spiritualists, in consequence of having invested tho psychic phenom­ena. In the Academy of Sciences at Paris, also those of Vienna, St. Petersburg!', Munich, auu Rome, they had investigated Spiritualism as they would any other ir.iuch of science; the members bad tested the subject in their own homes, and concluded that nothing but tho spirit­ual theory would explain the facts. Notouly in historic ages, but in pro historic times, spiritual communion had been practised. 'In India, two thousand years before the Christian era, and in succeeding ages from gauar.nion to generation, it had been proved that as tho tree falls so does it lie, and that man passes into eternity with all his friendships, enmities, vices, and virtues, implanted in bis nature; bo goes there clothed with bis own heaven, or his own bell He would ask their attention that evening to a gentleman who would meet the dilfi- cultics put forward by meu of science who had not investigated, and would prove that Spiritualism was one of the greatest truths which God had given to mankind to remove tho veil of materialism which now covers the beautiful face of Britannia—a truth which would aid to raise up a moral, intelligent people, advauciug step by step like the stars of the firmament, a happy people, in­heritors of the kingdom of heaven. (Loud applause.)

Dr. Sexton thou proceeded with his lecture, at tho close of which

Dr. Ilitchman, in reply to a voto ol thanks to the chairman, said thill his presence there that night was duo to the phenomena he had seen during the last twenty years. He was the oldest Spiritualist in Eng­land, had never been to a public seance, or to a seance with any paid medium, in his life, but had done much in spreading a knowledge of Spiritualism on the Continent. No other explanation of the phenomena could bo givon than the one which Dr. Sexton had given that evening. He believed that Spiritualism would promote the eternal and temporal happiness of humanity ; he had given such evidence on the suoject to the Academies of Sciences at Rome and Naples, as to satisfy them, and his papers were preserved in their archives, which was some evi­dence that there was truth in Spiritualism. I f any man would carefully investigate he would come to the same conclusion.

The meeting then broke up.— T h e Spiritu alist, Aug. 15.

THE SP IR IT OF PRATER.

B y R. W . P e l h a m .To illustrate tho true spirit of prayer and private

devotion, we will consider the subject in the following light:

A child that has pure love and affection for its father, runs to him with simple joy and delight at every oppor­tunity ; it holds him by the hand as long as the occasion lasts; is always rejoiced to meet him, and sorry when duty requires a temporary separation. _ .

In these joyful interviews, it prattles forth, in simpleconfidence, all its sorrows and all its joys. .

I t receives all the caresses and commands of its with equul delight, and enters cheerfully into a'* hl® designs and wishes, having no desire but to please ““ do the will of its father. This represents the state ot

THE HARBINGER OP LIGHT.533

I whose devotion is nothing less than his whole lifej ' t0 God, and who embraces every opportunity of

folding holy intercourse with the Father of spirits.' In contrast with this, we may suppose a child full of self- love self-will, and pursuits of its own, which, though it fears, does noi love its father.

It is taught that it must go, at stated times every day, »nd how and perform certain other acts of reverence to its la ther, and that if it neglect, the lather will punishit with t h e greatest severity \

Tim samo sellishness which prompts this child to pursue its own sports and mischief, may induce it to be very punctual in attending to these times and forms of reverence, not because it lores its father, but because its sellishness makes it dread the threatened punishment.

Hence, though it has no love for these acts of rever­ence, nor for its father who requires them, yet it will carefully perform them for its own sake. These acts of reverence form no part of its happiness, but arc only performed to escape the misery ol chastisement.

For this reason it always feels as if these requirements were a drawback from its happiness—a hindrance of so much of its time from pursuing its own ends.

Consequently, it is always cramped, hurried, and contused when in the presence of its father; is sorry when the time of reverence has arrived, and glad when it is over. To set this in still another light, we may suppose a third child, which is not diiven to these sets of reverence by threats and dread of punishment, but by promises of reward in apples, cakes, and toys ; such things as it loves. Now, as the fattier is not the object of its love, hut the objects of reward which he has offered, though the child may be very punctual in attendance, and have the appearance of love and zeal, perhaps equal to the first-mentioned child, yet, as its motives are purely mercenary and selfish, this external eliow of respect to its father, though specious, is unreal. Self is i lie idol of the child's heart. Asa proof of this, let the father withhold his wonted rewards, and, though he be otherwise kind, you will see a sudden change in the zeal of the child. I t is disappointed ol its mercenary expectations, and is full of murmuring and discontent. As soon, therefore, as it gives over all ex­pectations of receiving any more rewards, having nothing to hope, and never having been taught to fear, it will throw off all restraint and wholly neglect to reverence its father. Thus will it be with mercenary worshippers of God, who sorve him for reward and not from lovo While the child which truly loves its father will forget its cakes and tovs, and forsaking them will run to his father and be wholly satisfied with his company, hear ng his counsel and doing his will.

"Verily, except ye become as this little child, ye can in no wise enter into the Kingdom of God.”

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